sarvvākāram aśeṣāasya jagatas sarvvadā śivaṁ go-brāhmaṇāa-nr̥pāṇaāñ ca śivaṁ bhāavatu sarvvataḥ

svastai. śrīmatāṁ sakala-bhuvana-saṁstuūyamāna-mānavya-sagotrāṇāṁ hārīti-putrāṇāṁ kauśīikī-vara-prasāda-labdha-rājyānāṁ mmātr̥-gaṇa-paripālīitānāṁ svāmi-mahāsena-pādānudhyātānāṁ bhagavan-nārāyaṇa-prasāda-samaāsaādita-vara-varāha-lāñchanekṣaṇa-kṣaṇa-vaśīkr̥tāṁrāti-maṇḍalānām aśvamedhāvabhr̥ttha-snāna-pavitriīkr̥ta-vapuṣāṁ samadhigatāśeṣoa-mahāśabdānām paḍa-ḍhakkā-pāhḷi-ketana-śvetātapatra-mivījyamāna-bhacāmara-kalāpa-gopura-dvārobhaya-pārśva-pratiṣṭhāpita-gaṁgā-yamunānāṁ cālukyānām anvaye pr̥thivī-vallabha-mahārājādhirāja-parameśvaraḥ parama-brahmaṇyaḥ parama-māheśvaraḥ mātaā-pitr̥-pādānudhyaātas sarvva-lokāśraya-śrī-viṣṇuvarddhana-mahārājaḥ tasya suta vijayāditya-mahārājasya putra kali-viṭṭara-namana śrī-viṣṇuvarddhana-mahārājñāmahārājena nagara-sahitena liṁga-pratiṣṭhāṁ kr̥tvā vijayavāṭa-pure tasyatasmai nagareśvara-bhaṭṭārakaāya Aṣṭottara-śata-khaṇḍikā-kodravāvāpa-kṣetraṁ kāśyapa-gotra-droṇakuṟṟa-bhaṭṭa-haste suvāarṇṇaṁ dattadattvā gr̥hītvā dattaṁ. Ujjayainyāṁ gaṁgaṟa-guhaā-vāsino balasoma-bhagavantasyavataḥ śiyṣaśiyṣasya Amr̥tasoma-Ācāryyasya śiyṣaśiyṣāya paśupati-bhagavoat-paādaāya

kaṇḍeṟuvāṭi-viṣaya-vāsinaḥ rāṣṭrakuūṭa-pramukhān kuṭuṁbinas sarvvaān ittham ājñāpayati. viditam astu vo ’smābhiḥ Uttarāyaṇa-nimitte sodaka-pūrvvaṁ sarvva-kara-parihāraṁ

tasyāvadhayaḥ. pūrvvataḥ mahā-pathaḥ. dakṣinataḥ mahaā-pathaḥ. paścimataḥ mahaā-pathaḥ. Uttāarataḥ cintaguṇṭhīa punna nāma grāmaḥ.

Asyopari na kenacid bādhā karaṇīyā. yaḥ karoti sa pañca-mahāpātaka-saṁyukto bhavati. vyāsenāpy uktā

bahubhir vvasudhā dattā bahubhiś cānupālitā yasya yasya yadā bhūmis tasya tasya tadā phpalaṁ sva-dattāṁ para-dattāṁ vā yo hareta vasundharāṁ ṣaṣṭiṁ varṣa-sahasraāṇi viṣṭhāyāṁ jāyate kr̥miḥ na viṣaṁ viṣam ity āhuḥ deva-svaṁ viṣam ucyate viṣam ekākinaṁ hanti deva-svaṁ putra-pautrikaṁ Ājñaptir asya dharmmasya viṣṇuvarddhana-maātulāo vikramaākraānta-bhū-cakreo vikramāditya-bhūpatiḥ

nagareśvara-bhaṭṭāra-taāmāra-saśānaśāsanaṁ saśānaśāsanaṁ maramaācaāryyaeṇālikhitaṁ nakgareśvara-bhaṭṭārakaāya.

aśeṣāasya aśeṣasya -nr̥pāṇaāñ -nr̥pānaṇāñ hārīti- hāritī- The distinction between i and ī is minimal; HKN may be right, or both vowels may be short. kauśīikī- kauśikī- -paripālīitānāṁ -paripālitānāṁ -samaāsaādita- -samāsādita- °āṁrāti- °aāṁrāti- Possibly corrected from an erroneous nāṁ to tāṁ. -śabdānām paḍa- -śabda-jhaṁpada- For paḍa, see also the commentary. I assume the word to be synonymous to paṭaha. -pāhḷi- -pāhli- The inscribed h is in all probability a scribal error for the similar-looking ḷ, which could in turn be regularised to l. See also the commentary for related passages. -mivījyamāna The correction of m to v may have been made in the original; at least, the next character is very close to the right limb of the m, which implies that this limb is to be ignored. bhacāmara- cāmara- -yamunānāṁ cālukyānām anvaye -yamunā I tentatively supply what is certainly missing from the passage, but the intended words may have been different, and a longer phrase may have been omitted. See also the commentary for some thoughts on this passage. -lokāśraya- -malokāśraya- The first character does rather resemble ma, but it was definitely intended to be a cursive lo. tasya suta vijayāditya-mahārājasya Understand tasya sutasya vijayāditya-mahārājasya or tasya suto vijayāditya-mahārājas tasya. putra kali-viṭṭaranamana I assume that putreṇa and the non-standard form nāmena was intended, and a small e marker may in fact be attached to the body of m. Alternatively, the intent may have been putraḥ kali-viṭṭara-nāmā tena. Ujjayainyāṁ Ujjayāinyā kaṇḍeṟuvāṭi- kaṇḍeṟuvāḍi- -parihāraṁ Narasimhaswami restores parihāraḥ kr̥taḥ here and suggests a series of emendations to make coherent sentences in which the king is the explicit subject of ājñāpayati and the implicit agent of this sentence. The intended meaning is clearly along those lines, but the structure of the entire passage is too garbled. Uttāarataḥ There may have been a second vowel marker on the left of ttā (which would thus have been tto), and the marker on the left may have been deleted by a series of small cross-strokes. It is even possible that datto was first inscribed instead of Utta. cintaguṇṭhīa punna cintaguṇṭipunta It is clear in the original estampage that the ī marker has been crosshatched. I am confident of my reading except for the consonant for which I accept HKN's p, but which is indistinct (m? v? dh? ṣ?) and may have been corrected. grāmaḥ The ā seems to be attached to the following m, but since it extends down to the baseline, which e rarely does, I choose to read it as ā on gr. uktā uktaM Understand, with HKN, uktam; or uktāḥ ślokāḥ may have been intended. vikramaākraānta- vikrama-hrakrānta- Narasimhaswami's reading of h insted of k is probably a typo in his edition; the character is fairly clear. nagareśvara- The passage beginning here may have been intended for another anuṣṭubh stanza and was taken as such by HKN. See also the commentary. -taāmāra tāmra- I have no better suggestion than to assume that tāmra- was intended here, but something quite different cannot be excluded, as mā is clear and may even be followed by a final M (although no final consonants occur elsewhere in the text). -saśānaśāsanaṁ saśānaśāsanaṁ maramaācaāryyaeṇālikhitaṁ -saśānaśāsana- saśānamaśāsanM raāmaācaāryyaeṇālikhitaṁ I prefer to emend slightly differently than HKN in the first part of this segment; simple dittography is also possible, in which case one of the iterations is to be ignored. However, if the text was indeed meant to be verse, then HKN's emendation is preferable. For the latter part of the segment, note that a Maramācārya was the writer of the Zulakallu plates of Vijayāditya I; he may have been the grandfather of the present Maramācārya.

Let all manner of thing always be well for all the world, and let it be well in all regards for cows, Brahmins and kings.

Greetings. In the dynasty of the Cālukyas—who are of the Mānavya gotra which is praised by the entire world, who are sons of Hāriti, who attained kingship by the grace of Kauśikī’s boon, who are protected by the band of Mothers, who were deliberately appointed to kingship by Lord Mahāsena, to whom the realms of adversaries instantaneously submit at the mere sight of the superior Boar emblem they have acquired by the grace of the divine Nārāyaṇa, whose bodies have been hallowed through washing in the purificatory ablutions avabhr̥tha of the Aśvamedha sacrifice, who have attained the five great soundsThe expression pañca-mahāśabda probably refers to being honoured by the sound of five musical instruments, but may also mean five titles beginning with “great”. See 296-2989 for a discussion. and whose insignia of power are the kettledrum paḍa, the hand drum ḍhakkā, the pennant garland pāli-ketana, the rippling cluster of chowries, and images of Gaṅgā and Yamunā stationed on the two sides of the doorway of their ceremonial gate gopura—was born His Majesty King mahārāja Viṣṇuvardhana IV, the supremely pious Emperor mahārājādhirāja and Supreme Lord parameśvara, beloved of the Earth pr̥thivī-vallabha and shelter of all the world sarva-lokāśraya, the supreme devotee of Maheśvara, who was deliberately appointed as heir by his mother and father. His son King mahārāja Vijayāditya II’s son His Majesty Viṣṇuvardhana V who is named Kali-Viṭṭara has, jointly with the town assembly nagara, installed a liṅga and has granted land sufficient for sowing a hundred and eight khaṇḍikās of kodrava seed to that deity Nagareśvara Bhaṭṭāraka in the town of Vijayavāṭa, having purchased the land by handing over gold to Droṇakuṟṟa Bhaṭṭa of the Kāśyapa gotra. The donation was made to His Reverence bhavotpadaIntended for bhagavat-pāda or bhavat-pāda. Paśupati, disciple of the preceptor ācārya Amr̥tasoma who was the disciple of His Reverence bhagavanta Balasoma, who lived in the Gaṁgaṟa cave in Ujjayini.

Viṣṇuvardhana V commands all householders kuṭumbin—including foremost the territorial overseers rāṣṭrakūṭa—who reside in Kaṇḍeṟuvāṭi district viṣaya as follows: let it be known to you that we have given this land with exemption from all taxes on the occasion of the winter solstice, the donation being sanctified by a libation of water.

Its boundaries are as follows. To the east, the high road. To the south, the high road. To the west, the high road. To the north, the village named Cintaguṇṭhapunna.

Let no-one pose an obstacle to his enjoyment of his rights over it. He who does so, shall be conjoined with the five great sins. Vyāsa too has said,

Many kings have granted land, and many have preserved it as formerly granted. Whosoever at any time owns the land, the fruit reward accrued of granting it belongs to him at that time.

He who would seize land, whether given by himself or by another, shall be born as a worm in faeces for sixty thousand years.

It is not actual poison that is properly called poison: it is the property of a god that is said to be poison. Poison kills just the one man, while seizing the property of a god destroys his progeny.

The executor ājñapti of this provision dharma is the maternal uncle of Viṣṇuvardhana: King bhūpati Vikramāditya, who has conquered the circle of the earth with his valour.

This copperplate charter tāmra-śāsana of Nagareśvara Bhaṭṭāra is a royal decree śāsana, written ālikhita by Maramācārya for the sake of Nagareśvara Bhaṭṭāraka.

Prospérité éternelle pour l’univers entier, ici, Que les vaches, les brahmanes et les rois aient en toutes choses la prospérité !

Prospérité ! Ornement de la lignée des Calukya illustres, du même gotra que les descendants de Manu, honorés dans l’univers entier, fils de Hāritī, qui obtinrent leur royaume grâce à l’excellente faveur de Kauśikī, protégés par la troupes des Mères, méditant aux pieds du seigneur Mahāsena, dont le cercle des ennemis fut soumis en un instant à la vue du signe illustre de l’excellent sanglier, faveur octroyée par le bienheureux Nārāyaṇa, dont les corps furent purifiés par le bain purificatoire de l’aśvamedha, celui qui a érigé sur les deux rives de la Gaṅgā et de la Yamunā des portails et des Gopura en grand nombre, qui sont le blanc parasol et le chasse-mouches que l’on agite, emblèmes des souverains des Ḍhakka, environnés des clameurs-bruits intenses- de tous ceux qui s’y pressent, est Pr̥thivīvallabha, roi suprême des grands rois, seigneur suprême, très pieux, illustre dévôt de Maheśvara, méditant aux pieds de sa mère et de son père, fils du grand roi Vijayāditya, lui-même fils du grand roi illustre Viṣṇuvardhana, refuge de tous les hommes, cet illustre grand roi nommé Kali Viṭṭara a donné, après avoir érigé avec un conseil de marchandsD.C. Sircar, 1966, p. 208. un liṅga dans la ville de Vijayavāṭa, un terrain, où l’on peut semer cent huit khaṇḍikā de kodrava, qui a été achetéunique mention de notre corpus sur un échange de valeurs lors d’une donation. à l’excellent chef des marchands, par l’intermédiaire Droṇakuṟṟabhaṭṭa,littéralement : ayant donné de l’or à Droṇakuṟṟabhaṭṭa. du gotra de Kaśyapa, aux pieds du bienheureux Paśupati, disciple du maître Amr̥tasoma, lui-même disciple du bienheureux Balasoma d’Ujjayinī, habitant à Gaṁgaṟa-Guhā.

A tous les chefs de familles habitant dans le viṣaya de Kaṇḍeṟuvāḍi, rāṣṭrakūṭa en tête, le roi ordonne ceci : qu’il soit connu de vous que par nous, à l’occasion du solstice d’été, après avoir fait une libation d’eau, ce terrain est exempté de toute taxe.

Ses limites sont : à l’est la grande route, au sud la grande route, à l’ouest la grande route, au nord le village nommé Cintaguṇṭipunta.

Aucune charge ne doit lui être imposée, celui qui en impose est lié aux cinq grands crimes. Vyāsa a dit :

beaucoup ont donné une terre, beaucoup l’ont protégée, celui qui possède la terre en possède le fruit.

Qu’elle soit donnée par lui ou par un autre, celui qui prend une terre renaît ver de terre dans les excréments pendant soixante mille ans.

Le poison n’est pas un poison, dit-on : c’est le bien d’un dieu qu’on appelle poison : un poison tue un seul homme, le bien d’un dieu tue le fils et le petit-fils.

L’exécuteur de cette donation est l’oncle de Viṣṇuvardhana, le seigneur Vikramāditya, dont le vaillance a conquis le cercle de la terre.

Le commandement que contient cette charte de cuivre, émanant de l’excellent chef des marchands, a été gravé par le maître Rāma pour le compte de l’excellent chef des marchands.

For the strange and in all likelihood corrupt passage in lines 7-8, compare grants of the Western Cālukya Vijayāditya, which include some variations of the phrase gaṁgā-yamunā-pāḷi-dhvaja-paḍa-ḍhakkā-mahāśabda-cihnaka-māṇikya-mataṁgajādīn [as things that Vijayāditya conferred on (or acquired for the sake of?) his father], e.g. , lines 23-24 and lines 24-25. Compare also gaṁgā-yamunā-pāḷi-dhvaja-daḍakkādi-paṁca-mahāśabda-cihne in lines 13-14 of an inscription of Pulikeśi I ((). Narasimhaswami cites the parallel dvāri pratiṣṭhāpita-gaṅgā-yamunā-candrāditya-pāli-ketana-samadhigataḥ pañca-mahāśabda from the Sātalūru plates of Vijayāditya III.Narasimhaswami or the editor emends -samadhigataḥ to -samadhigata-, but this is not warranted in that context. The composer of the present inscription probably intended the compound ending with -yamunā in a way similar to my restoration in the edition, though it is also possible that this compound was meant to qualify Viṣṇuvardhana (rather than the dynasty), and was intended to end in something like -lakṣaṇaḥ.

The concluding verse may have been intended for another anuṣṭubh stanza and was taken as such by Naradimhaswami. If so, then quarter c is probably meant to be a na-vipulā or bha-vipulā (but metrically defective in both cases), and I see no possible way to fit the last quarter to an anuṣṭubh template.

Reported in 14A/1953-19541 with discussion in 2. Discussed before edition by N. Lakshminarayan Rao in Journal of Oriental Research (Madras), vol. 23, p89ff.Not traced; the year is probably 1953; article title and page range not known. Edited (with estampages, no translation) by H. K. Narasimhaswami (). The present edition by Dániel Balogh is based on a collation of Narasimhaswami's text with his facsimiles and with estampages preserved at the ASI (Mysore).The estampages are accompanied by a Devanagari transcript.